Luke 1:11| Inasmuch
| Or, Since, as is well known,…
Luke 1:12| many
| This indicates that there were more than four who wrote an account of the Savior’s earthly life.
Luke 1:13| draw
| Or, set in order.
Luke 1:14| matters
| Events of John the Baptist’s birth, ministry, and martyrdom, and of Jesus’ birth, life, ministry, teaching, death, resurrection, and ascension for the accomplishing of God’s redemption that sinners may be saved by grace.
Luke 1:21| those
| The first group of New Testament believers, composed of those who were with the Savior during His ministry on earth.
Luke 1:2a| eyewitnesses| 2|Pet. 1:16;| 1|John 1:1-3;| Acts 1:3;| 4:20
Luke 1:22| ministers
| Lit., servants; i.e., official servants, apparitors, who attend or serve an officer or authority to carry out his orders. The Greek word is used in 4:20; Matt. 5:25; Mark 14:54; Acts 26:16; and 1|Cor. 4:1.
Luke 1:23| word
| The word of the gospel, ministered and preached to people (Acts 6:4; 8:4).
Luke 1:24| delivered
| This indicates that the writer of this Gospel was not among those disciples who were with the Savior during His earthly life.
Luke 1:31| me
| [ par. 1 2 ]
Luke 1:31 [1]| The early church recognized Luke as the author of both this Gospel and the Acts. Luke’s authorship is evident from the style of composition of the two books. Luke was a Gentile (Col. 4:14; cf. Col. 4:11), probably an Asiatic Greek, and a physician (Col. 4:14). Beginning in Troas, he joined Paul in his ministry and accompanied him in his last three ministry journeys (Acts 16:10-17; 20:5—21:18; 27:1—28:15). He was a faithful companion of Paul until Paul’s martyrdom (Philem. 24; 2|Tim. 4:11). Hence, his Gospel should represent Paul’s views, as Mark’s represents Peter’s (see note 11, par. 1, in Mark 1).
Luke 1:31 [2]| The Gospels of Luke, Matthew, and Mark are synoptic in regard to the Savior’s humanity (see note 11, par. 2, in Mark 1). Luke’s Gospel reveals God among men in His saving grace given to fallen mankind. Its purpose is to present the Savior as a genuine, normal, and perfect man. It gives a complete genealogy of the man Jesus, from His parents back to Adam, the first generation of mankind, and shows that He is a genuine descendant of man—a son of man (see note 11, pars. 2 and 3, in Matt. 1). Its record of the life of this man impresses us with the completeness and perfection of His humanity. Hence, this Gospel stresses the Lord as the Man-Savior. Based on the moral principles that apply to all men, it presents gospel messages, as in 4:16-21; 7:41-43; 12:14-21; and 13:2-5; gospel parables, as in 10:30-37; 14:16-24; 15:3-32; and 18:9-14; and gospel cases, as in 7:36-50; 13:10-17; 16:19-31; 19:1-10; and 23:39-43. None of these are recorded in the other Gospels. In contrast to Matthew, Luke does not stress the dispensational aspect or the Jewish background. It is the Gospel written to mankind in general, and it announces the good news to all people (2:10). Its characteristic is absolutely not Jewish but Gentile (4:25-28). It is a Gospel to all sinners, both Jewish and Gentile. As such, the sequence of its record is according to morality, not according to historical events. See notes 161, par. 2, in Matt. 8 and 201 in Mark 14.
Luke 1:3b| excellent| Acts 23:26;| 24:3;| 26:25
Luke 1:32c| Theophilus| Acts 1:1
| The Greek word means loved by God, or friend of God. Probably a Gentile believer who occupied some official position under the Roman Empire.
Luke 1:51| course
| This was the eighth of the twenty-four courses of priestly service ordained by David (1|Chron. 24:10).
Luke 1:5b| Aaron| Exo. 28:1;| Lev. 8:2
Luke 1:61| they
| They were among God’s chosen people and had been preserved in the custody of the law in the Old Testament and brought forth by it to be useful to God for the initiation of the gospel in the New Testament.
Luke 1:62a| righteous| Luke 1:75;| 2:25;| Gen. 7:1
| This does not contradict Rom. 3:20. Here it means to be right, i.e., blameless, in the sight of God according to the Old Testament commandments and ordinances (2:25; Phil. 3:6). It does not mean that these righteous ones were not sinful, without sin and sins. They were blameless, but not without blemish. They still needed the unblemished sin and trespass offerings in type (Lev. 4:28; 5:15) for their expiation that they might have contact with God.
Luke 1:63b| walking| 1|Kings 9:4;| Psa. 119:1
| I.e., living according to.
Luke 1:64| ordinances
| The Old Testament law is generally called “the law”; its contents are divided into three categories: commandments, statutes, and ordinances. Commandments, as God’s basic commands, are the general principles of the law. There are ten commandments (Exo. 20:2-17). Statutes, or laws, regulations, set forth, explain in detail, and supplement the commandments, as recorded in Exo. 20:22-26. Ordinances, like statutes, set forth, explain in detail, and supplement the commandments, and, in addition, include verdicts, as recorded in Exo. 21:1—23:19. Ordinances minus the verdicts become statutes. The Greek word for ordinances here is the same as that in Rom. 2:26 and in Heb. 9:1, 10.
Luke 1:6c| blameless| Phil. 3:6
Luke 1:71| no
| This was sovereign of the Lord. It afforded God an opportunity to initiate His gospel not by man’s natural strength but by His divine act.
Luke 1:8a| order| 1|Chron. 24:19;| 2|Chron. 8:14
Luke 1:9a| temple| Luke 1:21-22;| Acts 2:46;| 3:1
Luke 1:91| burn
| On the incense altar within the Holy Place (v. 11; Exo. 30:6-8; 1|Sam. 2:28; 1|Chron. 23:13; 2|Chron. 29:11).
Luke 1:101a| praying| Psa. 141:2;| Rev. 8:3-4
| The prayer of God’s people affords Him a way to carry out His plan.
Luke 1:11a| altar| Exo. 30:1-10
Luke 1:12a| fear| Luke 2:9;| Acts 10:4
Luke 1:13a| not| Luke 1:30;| 2:10;| Judg. 6:23;| Rev. 1:17
Luke 1:131| bear
| This indicates that Zachariah had prayed that his wife would bear him a son. This indicates also that our prayer carries out God’s operation, implying that our natural strength must be brought to an end that God’s operation may begin by His divine act. This was revealed in the case of Abraham and Sarah (Gen. 17:15-19) and in the case of Hannah (1|Sam. 1:5-20).
Luke 1:132b| John| Luke 1:60, 63
| Of Hebrew origin, Jehohanan contracted to Johanan (2|Kings 25:23; 1|Chron. 3:24; 2|Chron. 28:12). The Hebrew word means Jehovah is favorable, Jehovah shows grace, or Jehovah is the gracious Giver.
Luke 1:15a| great| Matt. 11:11
Luke 1:151b| no| Luke 7:33;| Judg. 13:4
| This indicates that John would be a Nazarite (Num. 6:1-4). He would not drink wine but would be filled with the Holy Spirit; the Holy Spirit replaced the wine (Eph. 5:18).
Luke 1:152c| Holy| Luke 1:35, 41, 67;| Acts 2:4
| In the New Testament this is the first divine title ascribed to the Spirit of God. Such a title is not used in the Old Testament. (In Psa. 51:11 and Isa. 63:10-11, Holy Spirit [KJV] should be translated Spirit of holiness.) It was at this time, for the initiation of the gospel of God, to prepare the way for the Savior’s coming and to prepare a human body for Him, that this divine title of God’s Spirit was used. The preparing of the way for the Savior’s coming required that His forerunner be filled with the Holy Spirit even from his mother’s womb, so that he could separate the people unto God from all things other than God, making them holy unto Him for His purpose. The preparing of a human body for the Savior required that the Holy Spirit impart the divine nature into humanity, making man holy for the carrying out of God’s plan of redemption.
Luke 1:15d| womb| cf. Isa. 49:1, 5;| Jer. 1:5;| Gal. 1:15
Luke 1:17a| before| Luke 1:76;| Mal. 3:1
Luke 1:171| Elijah
| This was the fulfillment of Mal. 4:5 (Matt. 11:14 and note 2; Mark 9:11-13).
Luke 1:17b| hearts| Mal. 4:6
Luke 1:17c| disobedient| Rom. 10:21
Luke 1:172| to
| Lit., in [the sphere of] the prudence of the righteous.
Luke 1:173| prudence
| Or, counsel. Wisdom is the inward insight, whereas prudence is the outward practical application of wisdom. Hence, prudence can be rendered counsel.
Luke 1:17d| prepare| cf. Luke 1:76;| 7:27
Luke 1:18a| old| cf. Gen. 17:17;| Rom. 4:19
Luke 1:181| years
| Lit., her days.
Luke 1:19a| angel| Heb. 1:14
Luke 1:19b| Gabriel| Luke 1:26;| Dan. 8:16;| 9:21
Luke 1:20a| silent| Exo. 4:11;| Ezek. 3:26
Luke 1:201| not
| Believing opens the praising and testifying mouth (2|Cor. 4:13); unbelief keeps our tongue silent.
Luke 1:21a| temple| Luke 1:9
Luke 1:22a| vision| Dan. 9:23;| Acts 10:3, 17;| 16:9
Luke 1:25a| reproach| Gen. 30:23;| Isa. 4:1;| 54:4
Luke 1:26a| Gabriel| Luke 1:19
Luke 1:261| Galilee
| Galilee was a region without fame, and Nazareth was a despised city (John 7:52; 1:46).
Luke 1:26b| Nazareth| Matt. 2:23;| John 1:45
Luke 1:27a| virgin| Isa. 7:14
Luke 1:27b| Joseph| Luke 3:23;| Matt. 1:16, 18
Luke 1:271c| David| Luke 1:69;| Matt. 1:20;| Luke 2:4
| The virgin Mary lived in a despised city in a region without fame, but she was a descendant of the royal family of King David (vv. 31-32; Matt. 1:16, notes 1 and 2).
Luke 1:28a| with| Luke 1:66;| Judg. 6:12
Luke 1:281|
| Some MSS add, You are blessed among women.
Luke 1:30a| not| Luke 1:13
Luke 1:30b| grace| Acts 7:46;| Heb. 4:16
Luke 1:31a| conceive| Isa. 7:14;| Matt. 1:23
Luke 1:311b| Jesus| Luke 2:21
| See note 211 in Matt. 1.
Luke 1:32a| great| Titus 2:13 and note 4
Luke 1:32b| Son| Luke 1:35;| Rom. 1:4;| John 1:34
Luke 1:321c| Most| Luke 1:35, 76;| 6:35;| Mark 5:7;| Acts 7:48
| A divine title, denoting the Supreme (God—Gen. 14:18); hence, in Greek there is no article. Jesus is great because He is the Son of the Most High, the Supreme God.
Luke 1:32d| throne| 2|Sam. 7:13
Luke 1:322e| David| Luke 1:69;| Rom. 1:3
| Jesus, conceived of the Holy Spirit and born of a human virgin, is the Son of the Most High God, and at the same time He is the son of a highly ranked man, David the king (Matt. 1:1; 22:45). His status is both divine and human.
Luke 1:331| reign
| Jesus will have the house of Jacob—the nation of Israel—as the center of His reign (Acts 1:6; 15:16), through which He will rule over the entire world as His kingdom (Rev. 11:15), first in the millennium (Rev. 20:4, 6) and then in the new heaven and new earth for eternity (Rev. 22:3, 5).
Luke 1:33a| forever| 2|Sam. 7:12-13;| Micah 4:7
Luke 1:332| kingdom
| The preceding verse unveils the family of Jesus; this verse unveils His kingdom.
Luke 1:33b| no| Dan. 2:44;| 7:14, 18;| Heb. 1:8;| Rev. 11:15
Luke 1:351| Holy
| See note 152.
Luke 1:35a| Most| Luke 1:32
Luke 1:352| overshadow
| [ par. 1 2 ]
Luke 1:352 [1]| Like the overshadowing of the cloud on the Mount of Transfiguration (Matt. 17:5) and over the tabernacle (Exo. 40:34, 38). According to this verse, it seems that the Holy Spirit would be only upon Mary as the power for her to conceive the holy child. However, Matt. 1:18 and 20 tell us that Mary “was found to be with child of the Holy Spirit,” and that “that which has been begotten in her is of the Holy Spirit.” This indicates that the divine essence out of the Holy Spirit had been begotten in Mary’s womb before she delivered the child Jesus. Such a conception of the Holy Spirit in the human virgin, accomplished with the divine and human essences, constituted a mingling of the divine nature with the human nature, which produced a God-man, One who is both the complete God and the perfect man, possessing the divine nature and the human nature distinctly, without a third nature being produced. This is the most wonderful and most excellent person of Jesus, who is Jehovah the Savior.
Luke 1:352 [2]| The conception of John the Baptist was strikingly different in essence from that of Jesus the Savior. The conception of the Baptist was God’s miracle, accomplished with the overage human essence, merely by the divine power without the involvement of the divine essence. This resulted in the bringing forth of a mere man who was filled with the Spirit of God (v. 15) but who lacked the nature of God. The conception of the Savior was God’s incarnation (John 1:14), constituted not only by the divine power but also of the divine essence added to the human essence, thus producing the God-man of two natures—divinity and humanity. Through this, God joined Himself to humanity that He might be manifested in the flesh (1|Tim. 3:16) and might be a Man-Savior (2:11).
Luke 1:353b| holy| John 6:69
| As the conception was of the Holy Spirit, so what was born of that conception was a holy thing, intrinsically holy. This was Jesus our Savior.
Luke 1:35c| Son| Luke 1:32;| Mark 1:1;| Matt. 14:33;| John 20:31;| Acts 8:37
Luke 1:371a| impossible| Matt. 19:26;| Rom. 4:21
| Or, powerless.
Luke 1:372| with
| Lit., from.
Luke 1:38a| angel| Acts 12:10
Luke 1:39a| hill| Luke 1:65;| Josh. 20:7;| 21:11
Luke 1:411| baby
| The forerunner exulted (v. 44) on meeting the Savior even while both of them were still in their mothers’ wombs.
Luke 1:41a| Holy| Luke 1:15
Luke 1:421a| Blessed| cf. Judg. 5:24
| Elizabeth’s blessing, given through the Holy Spirit (v. 41), revealed the humanity of the Savior as the fruit and the deity of the Savior as the Lord (v. 43) and confirmed Mary’s faith in the Lord’s word (v. 45). Such a blessing indicates that Elizabeth too was a godly woman, fit for God’s use in carrying out His purpose.
Luke 1:422b| fruit| cf. Deut. 28:4
| Here and in Acts 2:30, fruit is used to signify Christ only in the sense of offspring. In Rev. 22:2 the same Greek word is used to signify the fruit of the tree of life. Christ is the Shoot of Jehovah (Isa. 4:2) and of David (Jer. 23:5) and the fruit of Mary and of David (Acts 2:30) that we may eat of Him as the tree of life (Rev. 2:7).
Luke 1:431a| Lord| Luke 20:42;| John 20:28
| Elizabeth, being filled with the Holy Spirit (v. 41), recognized the fruit of Mary’s womb as her Lord, acknowledging the deity of the child to be born of Mary (Psa. 110:1; Matt. 22:43-45).
Luke 1:451| And
| Or, And blessed is she who believed that there will be a completion of the things spoken to her from the Lord.
Luke 1:452a| believed| John 20:29
| In contrast to unbelieving Zachariah (v. 20).
Luke 1:453| completion
| This is a prophecy given by the Holy Spirit (v. 41) to confirm the Lord’s word in vv. 30-37, a word spoken to Mary by the angel Gabriel.
Luke 1:461| My
| Mary’s poetic praise was composed of many quotations from the Old Testament, indicating that she was a godly woman qualified to be a channel for the Savior’s incarnation, and that Jesus would grow up in a family that was filled with the knowledge and love of God’s holy Word.
Luke 1:46a| soul| vv. 46-53: cf. 1|Sam. 2:1-10
Luke 1:462b| magnifies| Psa. 34:2-3;| 69:30;| Acts 10:46;| 19:17
| Mary’s praise magnified the Lord based on her experience of God as her Savior through His everlasting mercy (vv. 47-50) and on her observation of others’ experience of God’s merciful and faithful doings (vv. 51-55). In content and standard, her praise was like some of the Old Testament psalms. However, she did not say anything concerning Christ, unlike Elizabeth in her blessing (vv. 41-43) and Zachariah in his prophecy (vv. 67-71, 76-79) spoken through the Holy Spirit.
Luke 1:47a| spirit| John 4:24;| Rom. 1:9
Luke 1:471| has
| First, Mary’s spirit exulted in God; then her soul magnified the Lord. Her praise to God issued from her spirit and was expressed through her soul. Her spirit was filled with joy in God her Savior, and her soul manifested that joy for the magnifying of the Lord. She lived and acted in her spirit, which directed her soul. Her spirit’s exulting in God was due to her enjoyment of God as her Savior, and her soul’s magnifying of the Lord was due to her exalting of the Lord, who is Jehovah, the great To Be.
Luke 1:47b| exulted| Hab. 3:18
Luke 1:47c| Savior| Psa. 106:21;| 1|Tim. 1:1;| 2:3;| Titus 1:3;| 2:10;| 3:4;| Jude 25
Luke 1:48a| looked| 1|Sam. 1:11;| Psa. 138:6
Luke 1:48b| blessed| Luke 11:27;| Mal. 3:12
Luke 1:491a| Mighty| Psa. 66:7
| Or, Powerful.
Luke 1:49b| great| Psa. 126:2-3;| 71:19
Luke 1:49c| holy| Psa. 111:9;| Isa. 57:15
Luke 1:501a| mercy| Exo. 34:6;| Hosea 6:6
| Both Mary and Zachariah stressed God’s mercy (vv. 54, 58, 72, 78; see notes 162 in Heb. 4 and 52 in Titus 3), thus acknowledging their low estate (v. 48) and humbly (v. 52) recognizing that they were not worthy to be favored by God.
Luke 1:50b| generations| Gen. 17:7;| Deut. 7:9
Luke 1:50c| fear| Psa. 25:14;| 111:10;| 112:1
Luke 1:51a| arm| Psa. 89:10;| 98:1;| Isa. 40:10;| 51:9
Luke 1:51b| proud| Dan. 4:37
Luke 1:52a| potentates| Dan. 2:21
Luke 1:52b| exalted| 1|Sam. 2:7;| Job 5:11;| Psa. 75:7;| Luke 18:14
Luke 1:52c| humble| Prov. 3:34
Luke 1:53a| hungry| 1|Sam. 2:5;| Psa. 107:9
Luke 1:54a| servant| Isa. 41:8-9;| 44:21;| 49:3
Luke 1:54b| remember| Psa. 98:3;| cf. Luke 1:72
Luke 1:551| as
| Referring to God’s faithfulness in keeping His word. Both Mary and Zachariah stressed not only God’s mercy (see note 501) but also His faithfulness (vv. 70, 72, and note 722). God’s mercy took care of their condition, and His faithfulness took care of His position so that He could favor them with His gracious doings.
Luke 1:55a| Abraham| Gal. 3:16
Luke 1:59a| circumcise| Luke 2:21;| Gen. 17:12;| Lev. 12:3;| Phil. 3:5
Luke 1:60a| John| Luke 1:13
Luke 1:641| mouth
| See note 201.
Luke 1:64a| tongue| Mark 7:35
Luke 1:65a| fear| Luke 5:26;| Acts 2:43
Luke 1:65b| hill| Luke 1:39
Luke 1:651| things
| Lit., words.
Luke 1:66a| heart| Luke 2:19, 51
Luke 1:66b| with| Luke 1:28;| Gen. 39:2-3;| Acts 11:21
Luke 1:67a| Holy| Luke 1:15;| Joel 2:28
Luke 1:68a| Blessed| 1|Kings 1:48;| 1|Chron. 29:10;| Psa. 41:13;| 106:48
Luke 1:68b| Israel| Isa. 29:23;| Matt. 15:31
Luke 1:68c| visited| Luke 1:78;| 7:16;| Exo. 3:16;| 4:31
Luke 1:681d| redemption| Psa. 111:9
| Zachariah’s prophecy concerned God’s redemptive move for His people unto their salvation, accomplished by the raising of Christ, in His humanity, as a horn of salvation in the house of David, and, in His divinity, as the rising sun from on high, through God’s rich mercy according to His holy covenant (vv. 68-73, 76-79). Concerning the divine-human person and the saving work of the Man-Savior, his prophecy brings in more light than Elizabeth’s blessing, yet it still bears an Old Testament color in the Old Testament style and flavor, like Mary’s praise and Elizabeth’s blessing.
Luke 1:691a| horn| Luke 1:77;| 1|Sam. 2:10;| Psa. 132:17
| Jesus the Savior, who came out of the house of David (Jer. 23:5-6).
Luke 1:69b| David| Luke 1:27
Luke 1:701| as
| See note 551.
Luke 1:70a| prophets| Rom. 1:2;| Acts 3:21
Luke 1:702| from
| Or, from the foundation of the world.
Luke 1:71a| Salvation| Luke 1:77
Luke 1:71b| hand| Luke 1:74;| Psa. 106:10
Luke 1:721| mercy
| See note 501. So in v. 78.
Luke 1:722a| remember| Lev. 26:42;| cf. Luke 1:54
| Referring to God’s faithfulness in keeping His word, which was made His covenant by His oath (v. 73).
Luke 1:72b| covenant| Gen. 15:18
Luke 1:731a| oath| Gen. 22:16-18;| Heb. 6:13-14
| God’s covenant is enacted upon His promise (Heb. 8:6). A promise is a common, ordinary word that has not been confirmed by an oath. In the Old Testament, after God made a promise, He sealed it with an oath. He swore by His Godhead to confirm His promise. Thus His promise was made His covenant.
Luke 1:741| serve
| Lit., serve Him as priests.
Luke 1:751a| holiness| Eph. 4:24
| The emphasis of holiness here is godliness and devoutness before God; the Greek word is different from that for holy in Rom. 1:2. Holiness is mainly toward God, and righteousness is mainly toward men. This book stresses the humanity of Jesus; hence, holiness and righteousness are singled out here as the main characteristics of man’s behavior before God, by which man serves Him.
Luke 1:75b| righteousness| Luke 1:6;| Titus 2:12
Luke 1:76a| prophet| Luke 7:26;| 20:6
Luke 1:76b| Most| Luke 1:32
Luke 1:76c| before| Luke 1:17
Luke 1:761| Lord
| Jesus the Savior (v. 17; Mal. 3:1).
Luke 1:762d| prepare| Mal. 3:1;| Isa. 40:3;| Matt. 11:10;| cf. Luke 1:17
| See note 33 in Mark 1.
Luke 1:77a| salvation| Luke 1:69;| 2:30;| 3:6
Luke 1:77b| forgiveness| Luke 3:3;| Acts 2:38;| 5:31
Luke 1:78a| compassions| Phil. 1:8
Luke 1:781b| sun| Mal. 4:2;| Eph. 5:14
| Jesus the Savior was the dawning sun to the dark age. His coming ended the night of the Old Testament and began the day of the New Testament. As the fruit in Elizabeth’s blessing (v. 42 and note 2), He is life to us (John 14:6); as the sun in Zachariah’s prophecy, He is light to us (John 9:5; Matt. 4:16). As such a One, He is the Accomplisher and the center of God’s redemption that His people may obtain salvation.
Luke 1:78c| visit| Luke 1:68
Luke 1:79a| darkness| Psa. 107:10;| Isa. 9:2;| Matt. 4:16;| Acts 26:18
Luke 1:79b| peace| Rom. 3:17;| Luke 7:50
Luke 1:80a| grew| Luke 2:40
Luke 1:801| spirit
| The forerunner’s mother and father were filled with the Holy Spirit (vv. 41, 67). It was easy for their child to grow and become strong in his spirit and thereby to live in the wilderness. For him to grow and become strong in spirit means that he was with and for God, and for him to live in the wilderness means that he was apart from man’s culture and religion that God might have a free and clear way to use him as the forerunner of the Savior.
Luke 1:80b| wilderness| Matt. 3:1;| 11:7